A former Buddha once said in verse: 

Standing atop a soaring mountain peak is UJI

And plunging down to the floor of the Ocean’s abyss is UJI; 

Being triple-headed and eight-armed is UJI;

And being a figure of a Buddha standing sixteen feet tall or sitting eight feet high is UJI; 

Being a monk’s traveling staff or his ceremonial hossu is UJI 

And being a pillar supporting the temple or a stone lantern before the Meditation Hall is UJI;

Being a next-door neighbor or a man in the street is UJI 

And being the whole of the great earth and boundless space UJI. 

As we embark on our study of Uji, let's approach this verse with a sense of wonder and openness. It's essential to recognize that I intentionally didn't translate "Uji" into a specific term. Why? Because doing so might limit our understanding and constrict the essence of uji into a predefined box. If we see it as being-time - we have lost it. If we define uji, we've also lost it. Instead, let's maintain a state of wonder about what uji truly is. This is the only way we can find it.

In the verse, we encounter myriad imagery, each pointing to the totality of our lived experience. From standing atop a mountain peak to plunging into the depths of the ocean's abyss, from being triple-headed and eight-armed to embodying a figure of Buddha, each image represents a facet of our lived existence. Even, or especially, just being a "man in the street"! Traditionally, we would appreciate this representative imagery as a reflection of the interconnectedness and unity of all phenomena. But those are just words. When we drop those away and the concepts they evoke, we open to genuinely living uji.

Furthermore, notice how these images span the spectrum of human experience - from the sacred to the profane, from the common to the extraordinary. Yet, despite their apparent differences, they all converge into one singular experience: uji. This underscores the vital lesson - that uji encompasses the entirety of our existence, transcending dualities and embracing the richness of life in its entirety.

The author of this poem, cited by Dogen in the text, is Great Master Yakusan Igen. Yakusan is a prominent figure in Zen Buddhism and is recognized as the ninth Chinese ancestor in our Sōtō Zen lineage. He played a crucial role in shaping the lineage that Dogen himself belonged to. Yakusan's poem serves as a central text for exploring uji. When Yakusan's teachings and poetry are read, the continuity of wisdom flows across generations, and we see through his eyes. This is uji.

The hossu and traveling staff hold significant symbolic and practical importance. The hossu, a ceremonial whisk made from horsehair attached to a long handle, is traditionally carried by Zen Teachers as a symbol of authority to transmit the Dharma. It symbolizes the transmission of wisdom and compassion from master to disciple, as well as the monk's commitment to serving others with mindfulness and equanimity. Similarly, The traveling staff, or kongozue, serves as a tool to support monks during their wanderings, supporting their commitment to the path of enlightenment. The staff embodies the spirit of pilgrimage and journey, reminding us of the transient nature of existence and the impermanence of all things. Carrying the staff, we traverse the landscapes of both inner and outer worlds. But, like everything else listed, we can drop off these ideas - it is all uji.

Let's resist the temptation to hastily decide what uji is. Instead, let's remain open to where uji manifests in our hearts and minds. Through our exploration and contemplation, we will awaken to uji and be open to its ever-present wisdom.

The phrase UJI (‘for the time being’) implies that time in its totality is what existence is, and that existence in all its occurrences is what time is. Thus, ‘being a golden body sixteen feet tall’ refers to a time. And because it is a time, its time will have a wondrous luminosity—a point that we will be studying and learning about during the present twenty-four hours. ‘Being one with three heads and eight arms’ also refers to a time. And because it is a time, it will be one and the same as the present twenty-four hours. Granted that we may not yet have measured the length of these twenty-four hours as to whether they are ever so long or as short as a sigh, still we speak of them as ‘the twenty-four hours of our day’. The traces of this time having come and gone are clear, so people do not doubt that these hours have occurred. But, though people have no doubt about time having occurred, the past may be something that they have not known through their direct experience. And, just because sentient beings are always having their doubts about anything and everything that they have not directly experienced, this does not mean that what they may have previously doubted is the same as what they may now have doubts about, for doubts themselves are merely ‘just for the moment’ kinds of time, and nothing more.

The circumstances of our lives present apparent dharma positions, or being-times, as individual moments. This is the perceived manifestation of uji. No dharma position overlaps or overshadows another. Every moment is an opportunity to fully manifest our being-time, a dharma gate to awakening. 

Impermanance is the nature of being - all things are ever-changing and interconnected. In this sense, there is no "beginning" or "end" to a dharma position. We cannot delineate uji. Past, present, and future don't have anywhere to grasp.

If we open to this, we can let go of our preconceived ideas about our situation and are actualized by the moment. This moment includes all uji. When nothing is excluded, we are one with it and respond skillfully.

Golden radiance is not just a distant ideal, but our very essence, our original face, which is uji. Even if we don't recognize the golden radiance of the Dharma, we are this golden radiance. Even when we are mired by longing and aversion as the dialectic of the small self's continuance, the golden radiance shines on. This maxim reminds us of the profound significance of our lived existence.

For the most part, we take our understanding of time for granted. We don't question the nature of time; if we do, we try to reduce it to some conceptual understanding. We view time as ahead or behind, something we need more of or are burdened by. And yet, even though we are smugly confident in our knowledge, we understand very little about time - and even less about how we relate to it. It is fundamental to awakening that we clarify this great matter of uji. Real doubt is an opening through which we can drop our intellect and enter the realm of actualization. It is wise to give rise to doubt intentionally:

"What am I not seeing right now?"
"Is that so?"
"Who is this sixteen-foot Buddha and the three-headed demon?"

Entering through this gate of wonder, we recognize the entire uji as our own uji. We embody the Golden Radiance as Buddha and shine!

Since we human beings are continually arranging the bits and pieces of what we experience in order to fashion ‘a whole universe’, we must take care to look upon this welter of living beings and physical objects as ‘sometime’ things. Things do not go about hindering each other’s existence any more than moments of time get in each other’s way. As a consequence, the intention to train arises at the same time in different beings, and this same intention may also arise at different times. And the same applies to training and practice, as well as to realizing the Way. In a similar manner, we are continually arranging bits and pieces of what we experience in order to fashion them into what we call ‘a self’, which we treat as ‘myself’: this is the same as the principle of ‘we ourselves are just for a time’.

In this moment, we engage in the fascinating task of constructing an entire universe within the realm of thought. It's a testament to the remarkable tenacity of the discursive mind that we can create this 'entire universe' so convincingly, even if it's two-dimensional. When we find ourselves captivated by the allure of our inner seducer, it's crucial to remember that it's impermanent. These conceptual constructs, as ephemeral as they are, have a certain beauty in their transience. They emerge, held together by a delicate thread, and fade just as swiftly. Yet, even in their fleeting existence, they don't obstruct the presence of things-as-they-are.

Since we human beings are continually arranging the bits and pieces of what we experience to fashion a whole universe, we must take care to look upon this welter of living beings and physical objects as 'sometime' things. Everything we perceive and experience is transient, and no dharma position overlaps or overshadows another.

Consequently, the intention to train arises simultaneously in different beings, and this same intention may also occur at different times. Our intention to train, to practice, and to realize the Way is not bound by linear time. It can manifest simultaneously in multiple beings, each within their own 'sometime,' or arise repeatedly across different times. This recognition helps us appreciate our spiritual journey's shared yet unique nature.

Similarly, we are continually arranging bits and pieces of what we experience to fashion them into what we call 'a self,' which we treat as 'myself.' This process is akin to the principle of 'we ourselves are just for a time.' The self, like all other constructs, is impermanent and ever-changing. We create a notion of 'self' and even urge this self to look beyond its limited perspective. Even in the depths of our delusion, we occasionally catch a glimpse of the one who deludes and are moved to practice.

This realization can be liberating. It allows us to understand that our 'self' is not a fixed, permanent entity but a fluid, dynamic process. Our thoughts, feelings, and identities are all part of the ever-changing flow of existence. By recognizing this, we can let go of our rigid attachment to the self and fully embrace the present moment.

In doing so, we can appreciate that our experiences and our constructed universe do not hinder the true nature of things. They coexist with the reality of things-as-they-are. This understanding helps us to see through the illusions we create and to live more authentically. We learn to harmonize our constructed reality with the fundamental truth of impermanence and interconnectedness.

Each moment is a dharma gate, an opportunity to manifest our true nature. By recognizing the impermanent and interconnected nature of all things, we open ourselves to the profound possibilities of uji. Embracing the transitory nature of our thoughts and the self allows us to respond to life with wisdom and compassion, embodying the essence of uji.